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To help aid the novice, the beginner. I have included here a introduction to some of the terms and concepts found in these teachings. The terms revolve around 5 concepts. The Names of God. The levels of the soul. The order and way of unfolding of the Divine Light. This is what is called knowledge of the “parzufim” (Divine faces). One could call this spiritual anatomy. The Worlds. Knowledge of the 10 Sefirot, these are the emanations of Divine energies which are the building blocks of all that was, is and will be.

Upon each of these subjects I have written a book. Yet the real understanding of the levels of the Soul, spiritual anatomy, the sefirot, worlds and the Divine Names is dependant on their context in the big picture. By this all is put into perspective. For this purpose I have written :

“The Owner’s Manual to the Soul”

The Kabbalah.

Which is as “unified field theory” of Spiritualty. As it is important for one to see the “forest” before investigating the individual “trees”.

Levels of the Soul- In the Bible in its original language “Hebrew” the Soul is called by 5 names.

The Nefesh (animal soul), is the lowest level of them all. It is common in all living things.

The Ruach is the Emotional soul- called “spirit”

The Neshamah ( Divine intellectual Soul) it is the LIGHT OF DIVINE UNDERSTANDING.

The Chayah is the soul of creativity

The Yachidah is the highest level, at this level all souls are unified. It shall be this level the Messiah shall attain.

Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God. Ein Sof refers to God’s infinite light, before the beginning of the creative process. It is the infinite light which emanates from God’s very essence.

The 10 Sefirot-Powers of Divine emanation

Keter – · The first and highest of the ten sefirot. Keter means “crown” and is the link between the finite world we inhabit and the infinite world of Ein Sof. In the stages of creation, Keter is the stage in which material reality begins to come into existence. Keter is associated with God’s head and appears at the top of the Tree of Life.

Chochmah – · The second of the ten sefirot. Chochmah means “wisdom.” In the stages of creation, Chochmah represents the beginning of thought. It involves creative inspiration.

Chesed – · Chesed, the fourth sefirah, represents love, giving, or mercy. In the stages of creation, Chesed heralds the beginning of emotional energy. Chesed is also identified with the Biblical character Abraham, the patriarch.

Gevurah – · Gevurah is sometimes also called “Din”, and means “judgment.” It is the power of discipline and restriction. It is often associated with Isaac, Abraham’s son.

Tiferet – · The sixth sefirah, Tiferet represents beauty and balance. It is the mediator of Gevurah and Chesed, Tiferet balances mercy and judgment. Tiferet is often linked to the biblical character Jacob, who fathered the twelve tribes of Israel.

Netzach – · The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses.

Hod – · The eighth sefirah, Hod represents contained energy that which is clearly defined. It is very specific flow. It is the quality of the Divine abundance while Netzach as said before is quantity of flow. Hod isoften associated with Aaron, the first high priest in the Bible.

Yesod – · The ninth sefirah, and serves as the mediator of Netzach and Hod. The biblical character associated with Yesod is Joseph, Jacob’s son. The influence of astrology happens at this level.

Malchut – means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is reveal.

Shekhinah is the Divine presence

Each of the major Parzufim contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. From each of these parzufim is emanated the different levels of the soul.

Adam Kadmon – The first world, contains all overall Providence. Here is God’s specific will and plan to emanate the “worlds”; by the lights that are emanated from the “ears,” “nose,” “mouth” of Adam Kadmon.

Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”.

Abba (the Supernal Father ) corresponding to Chochmah. From here is emanated the level of soul called “Chayah”.

Imma (the Supernal Mother) corresponding to Binah, From here is emanated the level of soul called “Nashama”.

Ze’ir Anpin (The Short-faced One) corresponding to the Sefirot from Chesed to Yesod

From here is emanated the level of soul called “Ruach”

Nukvah (the Female) (corresponding to Malchut).From here is emanated the level of soul called “Nefesh”.

There are also six secondary Parzufim:

Jacob and Israel, which are aspects of Ze’ir Anpin

Rachel and Leah, which are aspects of Nukvah,

Israel Sava and Tevunah, are parzufim made from the lower sefirot of Abba and Imma.

The Worlds emerge out of God’s infinite light and culminate in our finite physical universe.

Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God.

Atzlut Atzilut is the “World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have so refined themselves to a very high level. The Level of soul called “Chyah” resides here. The world of Atzilut is in a state of perfect and eternal rectification. This is not the case with regard to the three lower worlds, which require our Divine service on earth to redeem the falling sparks of Divinity in them and thereby bring them to a full state of rectification

Beriah Beriah is the world of creation. It is the world of the level of soul called “Nashamah”. Here the initial ethereal “substance” of creation emerges out of pure nothingness. The world of Atzilut is a world of “non-existence” (ayin), the world of Beriah is one of “potential existence” (yesh). This state of being is referred to as “formless matter” (chomer hiyuli).The world of Beriah is the spiritual abode of the serafim (“fiery angels”). These are the angles that the prophet Isaiah saw in his vision of the Divine chariot. These are the angles that exclaim to God: “Holy, Holy Holy is the God of Hosts, the whole earth is full of His glory.”

Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called “Ruach”. The angels belonging to the world of Yetzirah are the chayot hakodesh (“the living creatures”). These are the angels which Ezekial saw in his vision of the Divine chariot. These angels are in a continuous state of “run and return,” the essential life dynamic of continuous movement.

Asiyah is the physical world. This is the world “where the action is” – where perfection and rectification takes place. The creatures of the world of Asiyah are divided into the mineral, vegetable, animal and human categories. This the world of the animal soul called Nefesh. The world of Asiyah (in particular, its physical dimension) is referred to in Kabbalah as “the world of celestial spheres [galgalim].The class of angles whose abode is the world of Asiyah are the ofanim (“the wheels of the chariot”). Both the ofanim and the Chayot hakodesh share the attribute of aspiring upward, toward the level of the Serafim in their Divine service “with great noise.” They proclaim together: “Blessed be the Glory of God from His place.”

The light of the Shechinah (Divine presence) שוכן (dwells) in By”a (worlds above) by Yisrael as it says “dwell in them”.1 All the power GOD gives to man by his Dat (knowledge), his power of speech and intellect, this is GOD’s place in the world.2 If the ruach doesn’t have the mida of “chasidut”, then there is also lacking to the Nashama.3 Fear embraces humility and humility embraces “chasidut” (piety). So by fear of sin one gets all these qualities.4 Fear nourishes from Bina the green kav (pillar) who is מלךהעולם (king of the world.5 By fear one makes a markava to Malchut.6 Now is a time that the lights are “closed”. During “galut” (exile) revelation of the Shechina from “yichud” guards and dresses the Shechina in אש (fire). “GOD is a consuming fire”. One needs words of Torah that are like fire. As words of Torah are as fire that consumes all filth. The “Yetzer Hora” is also fire, but the Torah is the fire that consumes fire.7 The sitra achra can’t stand up to consuming fire, it becomes silenced and nullified to He Who formed them as a spark on the coal.8 “יהו”ה spoke to you face to face out of the midst of fire” which was sent forth by wind and water. The fire, wind and water all came from the shofar. It contained them all.9 Fire is Binna. The Torah is spice against the “Yetzer Hora” (evil inclination). Through being occupied in Torah, which is called Bina. Bina is the source of Givurot. “Dinim” (judgments) are only sweetened in their source being in the Torah. This is by including the left in the right, making טוב (good). This is as Avraham’s sacrifice at “batara”. Which is the future slaughtering of the “Yetzer Hora”. Separating it from us. By cleaving oneself in the light of the Eyn Sof that flows from the letters of the Torah. There goes in judgments to their source. They are corrected in their source in the Torah.10 Malchut of Atzilut is called fire. Fire is Atzilut. But since we are in “galut” this fire does not have to power fo burn up the “sitra achra” (other side). It is only strong enough to guard “kidusha” (holiness). It is in Rachamim that we are able to stand in this fire of Holiness. In the future it will be this fire which will destroy the wicked, and it is this fire that will build the 3rd Temple. This fire is the כבוד of the Shechina, by it we are sustained. It is יאהדונה “ י . When this light stands on ones head all lights shine on it. יאהדונה “ י makes all אחד . The “ ו “ in the middle is the hand of GOD, which is between 2 “ י “ . By “yichud” the Shechina rises to the Ayn Soff and decends to את .11 Towards את one should show themselves as satisfied and Cheeful.12את is union of the first and last letters the union of all things.13 The Shechinah is also called זה and זאת as the Zohar teaches זאת punishes you if you defile your soul as your Nashama comes from her, so She is with her for good or evil.14זאת is the annointing oil of the Shechinah.15 Even the lights that were closed illuminate through “yichud” of GOD. This is our only hope for Redemption.We can arrouse this “yichud” by unity of the 10 lights from the 10 fingers of our 2 hands. By this is arroused Divine רצון (will) . When the Shechinah cleaves in Supernal will, there is then made רצוןעת (favorable will). This is a time of Chesed and אמת (truth). The kind of אמת that delivers from Amalak.16רצוןעת is becouse of yichud with Teferet. This is תפלתיאני (I am prayer). Becouse Teferet flows from רצון (will) and is united in Malchut. בזאת went in Ahron. This is Teferet united in Malchut.17 Then each of the supernal lights don’t need to be arroused.This raises all tikunim into seder, ruling on all “tikunim. By this will be fulfilled all the “tikunim”, and evil will be turned to good. Power of your “yichudim” strengthens the heart of Mashiach. From the side of “yichudim” the house of GOD will be built. By יחודים (unifications) is made a heart of flesh, so that man will understand, and the Shechinah will rule over the 70 nations. Then Yisrael will be cleansed from mixing with the erev rav. The Nashamot of Yisrael will be freed from their prison which is the influence of Lill”y. In the end of the exile Yisrael will receive a רוחחדש (new spirit). This is sent so to fix all the world. It is in the secret of יחוד (unification). By this they will be purified from all inequity, and fix all the worlds in אחדיחוד18 Man is punished for עון (inequity) only for making tikun.19 At Sinai GOD gave to Yisrael weapons to deliver from every evil mishap, and the angel of Dat. This weapon is the שםהמפורש (explicit name).20 When GOD saw the actions of the wicked He made “Tzizum” (contraction) of his light. But for the righteous He draws out the light of life in the way called in the Zohar מטיולאמטי (reaching down and not reaching down). From the mouth of Imma (Bina) goes out an ancient light of yesod abba it is the light hidden for sadeekem, but can be revealed in the six corners of Z’a.21 A sadeek is the idea of 6 corners in Yesod itself, overpowering with the light of Teferet in them. Then there is included in every one of them (6 corners) 10 (sefirot). Then there are 60. This is whats meant by “the middle piller rises 60”. There is a additional 3 teferet can rise until reaching Keter.22 “Dat” of z’a which is the “makiff” of the brain of Z’a is called Heaven.23 So each letter must be explored so that one can come to see the truth which is called Torah. Which as we said before draws out the Nashama, which is the power of understanding. There are 50 gates of understanding, opposite these are 10 sefirot each of Keter Chuchmah Bina Teferet and Malchut of the erev rav. 24 It states in the Zohar that if a Rabbi is like a angel of GOD let people come and consult him concerning matters of Torah. He must have “tachalet” in his “Sitzet”.25 Torah is the source and root of the essence of light of the Nefesh, Ruach, Nashama, Chayah and Yachida. It spreads out in every parzuf. It is light of the Ayn Sof. A man occupied in the Torah gives delight to his creator when he does it for its own sake, and guards the commandments. This man when he leaves this world his soul will find rest and not require “gilgul” (reincarnation).26 If one becomes a chuchum (wise man) he has the thoughts of his wisdom after he dies. This is a spiritual reward of eternal delight.27 We learn from safer Bahir the souls of the wicked can’t leave from here but must “gilgul”.28 Rabbi Nuchunyah ben Hakana in safer HaKanah says that as a poor man can always ask for water, you can ask GOD for אין which is “Keter Elyon”. This is asking for blessing from the Ayn sof which is the atribute of Ketter called אין . One seeking this blessing will never be turned away.29 The מנהיג (leader) is the Ayn-Sof.30 The beginning of the level of those who ask of GOD, of his כבוד ( glory) . They don’t go out of the areas which are permitted to that which is forbidden. As if on breaks forth out of the permitted they will be bitten by a snake. It was by this breaking forth that the Early generations fell from their wise wones.31 When a man is occupied in Torah for its own sake I speaks to you face to face, mouth to mouth. As a man talks to his friend.32 Only give a blessing to a friend close to you as your own body. This is like Canesset Yisrael receiving from Teferet in love.33